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Dr. Shanker Adawal
I ntroductlon-The Focus (Karakatva) of Rahu:
1 ntrinsic Characteristics of Rahu: Twelve Resultant
Attributes of Rahu.
Rahu·Ketu and the Samundra Manthan
A Comparative Study of the Resultant Effects of
Rahu and Ketu-The Resultant Eltects of Ketu:
Shapa Phal Prakaran or Resuttant of Curse.
Rahu In association with other Grahas.
Movement of Rahu into various positions:
A few precepts drawn from my experiences.
Grahan (eclipse) -concept of Rahu·Ketu
• Resultant Effect of Grahan in Twleve Position.
The Grahayonlbheda or Fundamental aspects of
Details of characteristics of Rahu -The Focus
Some more details about Rahu; High and Low
of Rahu; Enmity and Familiarity of Rahu; Details
of a person who has Rahu as the most important
Graha in his horoscope: Rahu's Drishti or aspect
The Resultant Effect of Ketu.
KtiOW AOOUC Rdhu & Kt(U
The Twelve Resultant Attributes of Rahu;
The resuttant effects of Rahu in the lagna dhana
sthana or position of wealth & other positions.
10. The Twelve Resultant Attributes of Ketu;
The resultant effects of the labhasthana or
position of benefit; the resultant effects of the
vyayasthana or the posiiton of expending.
11. The Twelve Resultant Attributive Movements of
Rahu; The resuttant effects of combination of
otherGrahas in the movement: Resultant of Rahu
in association with the bhavadhipati or lord of
12. Combination (Yoga) of Rahu with other Grahas
13. The Resultant Effects Drawn from Generations.
14. Know About Planets and Dasas • Dasa Sandhi;
How Planets Placed in Dasa Lord's Signs Impact
the Quality of Said Dasa: Dasa of Rahu and Ketu:
The 1 mportance of Planetary Distances in Dasa
Interpretation; House Placement of the Dasa Lord.
15. DaSha Interpretation-Rahu Maha Dasha:
Effects of Sub-Periods (Antar Dash a):
16. Dasha Interpretation· Ketu Maha Dasha:
·Effects of Sub-Periods (Antar Dasha)
Dasa Periods and the Cycles of Unfolding Karma. 254
18. Concept of Rahu Mahadasha
-The resultant effects of Antar Dasha.
19. Examples of a few combinations of Rahu.
Rahu·Ketu : the Shadow Planets.
Rahu & Ketu • the wanderer & the bitter truth.
22. The l~oon's Nodes: The Rahu & Ketu of the Moon. 312
23. Rahu Planet in Horoscope.
24. Ketu Planet in Horoscope.
Understanding Rahu & Ketu in Natal Charts.
Rahu : Effects & Remedies
Ketu : Effects & Remedies
28. Know About Kal Sarpa Yoga
29. Misconceptions Regarding Kal Sarpa Yoga.
30. Transit Effects of Rahu & Ketu.
31. Rahu and Ketu transits !Gochara) Moon.
32. Good Results by Rahu & Ketu.
33. A Brief Outlook on Rahu Planet: Prayer to Rahu
34. How Rahu Ketu Transit will Effect You?
35. How to get relief during Ketu Dasa and
its Antardasas 1
36. Remedies (Upaye) for Rahu & Ketu dosha.
37. Rahu and Ketu -Analysed through
Bhrigu Nadi System
Rahu and Ketu, the north and south nodes of the Moon, are
probably the most interesting, profound and mysterious of all
planetary influences in Vedic astrology. As the dragon's head and
the dragon's tail of western astrological thought the two nodes
represent powerful psychic forces beyond our personal control or
understanding. They deal with the secret, hidden, eccentric,
spiritual or perverse sides of life·the higher and lower ranges of
human activity beyond the normal scope covered by the seven
It is a well·established fact that since Vedic astrology has its
basis in Vedk knowledge. it is as old as human creation and has
been used from time Immemorial to dispel the unfounded horrors
and prejudices of human mind. Rahu and Ketu. the two nodal
points of the Moon. constitute the core of Vedic astrology. Ancient
Indian seers visualized the north and the south nodes of the Moon
as the most Interesting and mysterious planetary influences.
However, Rahu and Ketu have either been lgno red or misunderstood
in studies of Vedic astrology. This book is an attempt to dispel the
darkness that surrounds Rahy and Ketu so that they can~ better
understood and their importance in Vedic astrology appreciated.
By no means the final word on Rahu and Ketu, this book attempts
to provide readers with a practical understanding of these two
nodes so that they can be placed in right perspective. The book
also provides the other insights, into Vedic astrology. The use of
horoscopes of some prominent persons makes an understanding
of Rahu and Ketu easier both for astrology enthusiasts and for
The nodes are closely connected to world events and global
trends-the broader streams of destiny and the collective influences
that can overwhelm our personal karma, including destructive
occurrences like wars or plagues. They are also key indicators of
future social developments. For example, the mass media relates
to Rahu. which represents new, popular and expansive trends.
while much of the cutting edge of science and technology, like
computers, relates to Ketu, which represents insight, precision
and unlocking the secrets of nature.ln this regard Rahu and Ketu
have a place in Vedic astrology similar to that of the outer planets
of Uranus, Neptune and Pluto in western astrology which are also
used for collective phenomenon.
Rahu comes from the Sanskrit root 'rah' meaning to hide
and refers to what is secret, mysterious and profound or a cave.
Rahu obscures or protects and indicates Maya, which is not only
illusion but also any magical power or captivating knowledge. Ketu
comes from the root 'ci' meaning to highlight, appear or become
consciousness or a flag.
In the Rahu-Ketu Experience. the author reveals himself as
one of the most promising young writes on Vedic astrology coming
out of India today. He is also easily one of the best Indian writers
on Vedic astrology in an English idiom. Though there are many
good new books on Vedic astrology coming out of India recently,
unfortunately most are poorly written and hard to understand for
westerners. Though born and raised in India, author's style is not
traditionally Indian, but quite clear and contemporary almost as if
written by an American. His mind reflects a global perspective not
bound to any limited cuttural sphere. Most notably. Author combines
a deep spiritual view along with practical method of chart
Interpretation In a remarkably balanced approach that will be of
interest both to nuts and bolts predictive astrologers and those
for whom the spiritual and mystical side Is most important. The
KIIOW AOOUC Rdhu & Kt(U
Rahu·Ketu Experience is worthy of serious examination by all
students of Vedic astrology and all those interested in the great
mysteries of life. death. karma and transformation. We look to rward
to many more such books from the author in the coming years.
Last but not the least. this work does not pretend to be
complete in any sense of the term. It is none but an attempt to
serve the interest of the common man. We are more than anybody
else conscious of many defects and blmishes-which would have
inadvertently crept in this book. For this. I shall be extremely
grateful to accept any suggestion from the valued readers.
The Book is a collection of material composed by various
authors who have worked in this field and I have tried to built it
up gradually so that the compilation can be undee;tood of this
complexed subject. Any errors and omissions are my own despite
the barrage of corrections carried out by Col. Dee Baswani (Retd.)
Thanks to other Reviewers who contributed the volumes of
feedback that made my writing and examples more readable and
I wish to express my thanks to my friends Pinku and Tinku
for being a source of motivation as well as Shri Narender Sagar
who stimulates me for writing.
My special thanks to my mother Dr. Krishna as without her
blessings it would have not possible to write on this topic.
My gratitude to my wffe Renu and daughter Gudiya Vrinda
for providing me with the aim and purpose.
I would also like to thank Mr. Bhupender Singh N egi for
typing. editing and numerious other acitivities associated with the
publication of this Book.
I am graceful to Col. Dee Baswani (Retd.) for editing the
This Book, like the previous, is also dedicated to my father
Late Shri Kailash Chander who taught me this Science as a child
and was himseff a great devotee of this subject in the days when
there were no computers.
I would like to end this with the thought of Vrindavan and
Banke Bihari whose blessings have been with me and I always
look upon him in all my endeavours.
-Dr. Shanker Adawal
Dear Astrologers and readers. what would we really see if
we saw this world with a very different outlook? We would see
more number of unhappy people when compared to the number
of people who are happy. Despite several difficult sttuations in life,
he puts in efforts to succeed in life. Nett her does he make progress
nor does he have a happy life wtth his family. He has problems
even in his family life, where he is sometimes deprived of even
food and clothing. He loses his dear ones. loses popularity and
faces disrepute and disgrace. He is unable to achieve any success
despite his efforts. He loses his ancestral property. There will be
several situations where he may have to face disrepute and
disgrace. If he or she is quite poor. they will certainly lose their
honour. Their reputation inclines more toward infamy than glory.
They might even have to face consequences of jail. Their mental
state at this point of time is very weak, tortured and thoughtless.
He almost pleads with God to rid him of his circumstances. They
also think of either committing suicide or leave the country.
Those who are unable to tolerate the challenges in life. tend
to renounce the world or take to sanyas. Astrologers do not even
consider those who are karmadaridra or ones who indulge In
inhuman act. They do not have any experience of astrology. Some
astrologers make certain predictions and the person exactly
encounters situations totally In contrast to the predictions made.
These people are fantasized by astrologers and their predictions.
They are tired of enquiring with various astrologers. After having
seen so many contradictory predictions. they tend to lose lalth in
astrology and call it a farce. Is it the fault of astrology or the fault
KIIOW AOOUC Rdhu & Kt(U
of the person's karma or the fault of the astrologer? People blame
the astrologer and feel that his astrology does not apply to their
lives and that the astrologer lacks accuracy. They feel that the
astrologer is after money.
On the other hand, the astrologers fail to understand that
they do not have the right experience in astrology. Astrologer;
blame it on the horoscope and say it is wrong. Such statements of
the astrologers confuse people who seek help in astrology. In
fact, the astrologer; never tend to think why their experience in
astrological science is inept or inadequate. In such situations,
science of astrology is proved wrong and known to be a farce.
Raibahadur Chintamanrao Vaidya had written an article on
my objections to astrological predictions in the Ch itramayaj agat
Patrika. Why should we not contemplate upon them? Several
egoistic foolhardy astrologers expressed their criticism and proved
their foolishness. Today any average person becomes an astrologer.
As soon as they are able to grasp the names of all rashis, they
give the advertisements and begin predicting people's lives. Such
thoughtless astrologers have belittled the value of this great
science. The Brlhattjaatak granth was written based on human
astrological predictions. Several centuries have passed by. This
country was popular for Its prosperity, Its independent attitude
and cultural values. The astrological predictions written In this
book were based on the circumstances prevalent during that period.
Now there is a major increase in poverty, sin and slavery and the
circumstances are different. Therefore, no predictive factor;
mentioned in the book apply to the present day.
Hence, the astrologer must make his astrological predictions
based upon the present day circumstances and actual period. There
has been a considerable progress in the western astrological
science. we tend to ignore them and make predictions based on
the old books. It is very amusing when predictions do not apply to
the present day scenario. The astrologers have never attempted
to do some research on it and if someone does research, they
wonder if the same has ever been mentioned in our shastras. If it
does not find a place in the shastras then it is known to be wrong
and if it does find a place in the shastras, they call it useless. Our
ancient rishis and scholars have written all this based on their
knowledge and experience. The prevalent circumstances and
experiences in those days are the very basis of our shastras and
that is how we should write books based on circumstances and
experiences prevalent today.
The science of astrology is profound and unfathomable. This
is a kind of science, which remains in the state of imperfection.
The human mind cannot bring in perfection and completeness to
this science, neither God wants him to do it. If this science attains
completeness today, then there will be no importance to the
existence of the Lord. All the basic principles of human existence
would be in the hands of human beings. Despite the fact. that
such a thing can never be possible; several people have attempted
to reveal the secrets of time through astrology, samudrika shastras.
phrenology, face reading, ramal, nuzum etc. They are still
attempting to do it and they will certainly continue to do it in the
Famous western astrologer. Raphael worked hard all his life
explaining to people and he was tired of explaining repeatedly. In
the introduction of his book, A Guide to Astrology he says, *A part
of astrology which relates to the determination of future events is
the most diffkutt. the least understood and perhaps the most
unsatisfactory part. 1 may be allowed to say that the unsatisfactory
part is a wise Intervention of God, for if one knew for certainty
what is going to happen at a particular time at least half the wortd
would be either lunatic or suicidal. •
Another famous western astrologer Alan Leo expressed his
views, which are quite Important for every astrologer. Astrology
is eternally true but It is not easy matter to interpret its truth to
KIIOW AOOUC Rdhu & Kecu
those who are not born astrologers. That which is the whole cannot
be wholly seen hence the interpretation of its part must always
suffer by limitation. None but God can interpret the whole of
astrology although adept astrologers may try to reveal the whole
of its truths. at least they can reveal that which revealed to them
on the plane to which their consciousness has expanded. It is a
great thing to understand the profound statement that astrology
is God's law but it is even greater thing to have realiled some of
the workings of that law. "
Only God is aware of the completeness in astrological
predictions. Only eminent astrologers try to express the whole
truth of this science and the level of expression corresponds to
the level of evolvement of their soul. The science of astrological
predictions is something that has been received from seers. It is
not so easy to understand the intricate aspects of this science.
Those who have experienced the essence of this science or these
rules of the supernatural power are fortunate (this has been
mentioned In the Introduction of J aatakmaargopadeshlka Khand
I, translated by Sri Pradhaan).
The examples quoted by both the famous western astrologers
reiterate the tact that this science is extremely difficult. One who
has the Innate ability to make astrological predictions will be easily
able to grasp these exercises. One cannot become an astrologer
by just reading couple of books. Some people tend to read the
panchang and make astrological predictions just to make two ends
meet. Their predictions are so wild that one tends to lose complete
faith in the very science itself. On the other hand, if they make
predictions based on the knowledge gained after having examined
several horoscopes. alter comparing the opinion of astrologers of
the east and west and after understanding the time and prevalent
circumstances, people would have faith in such predictions and
realile that this is a science of significance. They would be inclined
to know more about this science.
The fact of astrological predictions being a science or not is
a big debate between great scholars. Both sides of the debate
have experienced people, elderly, scholarly and eminent people of
the society. Both parties try hard to make convincing arguments.
but decisions are still very far away and one cannot come to any
kind of conclusion. Hence, it is not right for inexperienced, not so
well informed, but a curious student like me to comment over this
issue. However, I still would like to express my opinion over this
issue based on what I have perceived from my imagination and
In ancient times. great ascetics and rishis used to wake up
at brahmamuhurt or the time from 3.00 am to 4.30 am, freshen
up and meditate until sunrise. After sunrise they would be busy
studying scriptures and conducting yagna during the first prahar
(one eight parts of the day). In the second prahar, they would
visit kings and take rest for a while. Then they would study Vedanta
and discuss brahma vidya during the third prahar. In the evening.
they would once again have a bath and do sandhyavandana. In
the first prahar at night, they would indulge in woMiy affairs with
their wives and meditate again in the dead of the night or middle
of the night. They would just sleep between 12.00 am and 3.00
am. This was a normal schedule for most ascetics in our country.
Let us look at the daily routine of kings and maharajas. A
king would wake up around 4.00 am in the morning and inspect
the treasury, weapons room and the fort. After sunrise, they would
do pooja between 6.00 and 7.00 am. do charity. inspect expenses
of the palace. seek advice from ministers regarding affairs of the
kingdom and discuss enemies between 8.00 and 10.00 am. They
would look at receipts and debits between 10.00 am and 12.00
pm. Between 12 and 2.00 pm, they would conduct legal
proceedings, punish criminals, have lunch and rest for a while.
They would discuss war. tours and other Issues with ministers and
talk to their teachers between 2.00 pm and 4.00 pm. During the
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time between 4.00 pm and 6.00 pm of the day. criminals would be
burnt to death. crushed under the feet of elephants, or pushed
down from the top of a hill. Time between 6.00 and 9.00 pm was
set aside for theater, dance. amusement or discussions on war.
They would have dinner between 9.00 and 10.00 pm, discuss
enemies, spend time with women and then rest for the day.
Now let us match these routines with the horoscopes. One
is very happy as soon as he or she wakes up. People normally
have a bath and begin to think about their day's work. Therefore,
acharyas set the standard of deriving a person's nature. thought
process etc based on the raash i in which the person was born on
that particular day.
Now let us look at places of vyaya (expend~ure),
(proftt). profession (tenth) and other positions in the rising
hemisphere (udit golaardha) rather than turning towards the
transformation hemisphere (anudit golaardh) or otherVIise known
as the second place. In the past. kings used to do charity. discuss
enemies and seek advice from ministers between 9.00 and 10 am
and hence the tweffth place in the horoscope has been represented
as the place of vyaya or expending. Kings used to review
expenditure between 8.00 and 10.00 am.
Between 10 and 12.00 pm, kings would spend their time
reviewing receipts, debits and receive gifts from barons and feudal
officers. This time was known as profit time or dhana laabha and
hence called as the laabhasthaana or place of profit in the
horoscopes. During 12.00 pm and 2.00 pm. kings spent their time
In the affairs of the kingdom like giving orders, punishing the
wrong and discussing yagnas and yagas with the rlshis. So, this
place In the horoscope was known as the dashama sthaana (tenth
position) or karma sthaana or place of activity or profession. Kings
would g lve orders, receive respect and conduct yagna or yagas,
which was a part of their duties. They would discuss duty religion
and other aspects between 2.00 pm and 4.00 pm. This place is
the ninth position in the horoscope and is known as the dharma
sthaana. They would implement death sentences of criminals
between 4.00 pm and 6.00 pm and so this was known as mrityu
sthaana or place of death. Kings would spend their time in theater,
dance, music and amusement between 6.00 pm and 8.00 pm. As
amusement and indulgence had very much to do with women.
the seventh place (saptama) in the horoscope is known as sthree
shtaana or place of women. Activities conducted at this time would
be entirely dWferent from activities conducted during the day. So
astrologers would consider the wife. other women, dance and
theater with respect to the person while analyzing the
characteristics of a person's horoscope. Kings would contemplate
upon ideas to defeat enemies, diplomatic relations etc. and so this
place was called shatru sthaana or place of enemies. According to
kaamshastra, time between 10.00 pm and 12.00 am had been set
aside for conception. According to the shastras. time during the
first 16 days after the end of menstrual cycle, is known to be ideal
for having sexual Intercourse for progeny. Therefore. rishis in the
past had sexual intercourse with their wives during 16 days after
their menstrual cycle. Hence. this position in the horoscope was
known as the putra sthaana (place of progeny) or garbha sthaana
(place of conception).
All living beings rest from 12.00 am and sleep is known to
be a kind of death. Vedanta considers sleep to be a kind of death.
Everyman recollects all his activities of the day in his sleep. If he
has been unhappy during the day, he does not sleep well; if he
has been happy during the day, he sleeps well during nights. Every
being on this earth, tends to experience their state of happiness
or unhappiness during the day in their sleep. State of death
everyday or state of mind everyday before sleep turns into the
final state of death after having earned good karma or sin during
our complete lifetime. Our activities in life like good karma or sin
create the state of happiness or unhappiness in our minds. We
tend to recollect happy or unhappy situations in our life at this
KtiOW AOOUC Rdhu & Kt(U
time during the day and this fourth position in the horoscope is
known as the sukha sthaana or position of happiness.
This is how we have been able to correlate the positions of
various in the horoscope with the activities of human life. Earlier.
great rishis and ascetics referred to the horoscope of a person
only to realize if he were born to associate himself with materialistic
things or has been born to realize the eternal supernatural power.
As days went by. man began to aspire for more and so he began
to experience several other aspects of material life.
There is another viewpoint to a -God has created several
other living beings and realized that none of these beings was
capable of thinking about the supernatural eternal being. Then he
created man. God realized that the cycle of this materialistic wortd
was possible only with the help of man and woman. He created a
positive outlook in man and a negative outlook in a woman. thereby
made them eligible to live in this world. The ability to work hard in
man. his continued industrious efforts. tolerance. courage and a
mind that cannot be afflicted are the various special characteristics
of man. He goes out into the world. earns money using his abilities.
and gives it to the woman to run the family and protects her.
On the other hand, a woman has qualities like polaeness.
magnanimity, decency and love towards her husband. She must
have the ability to encourage her husband to be valiant. She must
be able to indulge in sexuallffe with her husband and beget progeny
for the family. This is a perfect family life for man. God has created
man In such a way that he need not lower himself for sexual life,
but a woman needs to lower herself, despite her intelligence and
abilities. Both man and woman need to arrive at one platform to
remain in family life.
This Is the fundamental aspect ol a horoscope. There are
two parts-first. the rising hemisphere (udlt golaardh) and second,
KtiOW AOOUC Rdhu & Kt(U
about Rahu in his book Sulabh ) atak Bhag 3. let us discuss all
other aspects of Rahu, other than the ones mentioned in detail by
The Focus (Karakatva) of Rahu
Logic, time to leave for a tour, night. sleeping people,
gambling, the Garudi art. sudden situations. affliction by spirits.
enmity with kings. fame. prestige and importance. honour.
association of a grandfather. suspicion. poisonous beings like
snakes. destruction and separation, extravagance. persistence.
evil friends, tendency to talk baseless things, family traditions.
direction in work. inspiration in work. weird disease. skin diseases.
difficu~ies with hunger.
I nb"insic Characteristics of Rahu
Intelligent. over deliberation. knowledgeable in work but is
irritated if someone talks. excellent imagination, high ambitions.
engrossed in the affairs of the kingdom and business, always alone,
industrious. abil~y to contemplate on both sides of the issue.
stabmty in thought. very silent. talks very less but to the point.
organized. truthful. clarity. fearless. selfish. worried about happiness
and unhappiness of others. desire to help others. religious by
opinion, lives a traditional lifestyle, excellent in debate.
straightforward in business and industry. a good friend, inclines
toward establishing own business. Interested In social service.
The direction of Rahu -South -West (nairityal like Marc in
American astrology -like Shani. Characteristics -this graha is
known to be a paiShaachika graha or a demonicalgraha. passionate
and good qualities. The men are known to have passionate qualales
and women are known to have good qualities In them. Sarvartha
Chlntamanl contains detailed lnfonnatlon on Rahu dasha.
Twelve Resultant Attributes of Rahu
In the Tanu Sthaana or Pos~ion of Personality-indulging in
bad jokes. exposing others secrets, not thinking before speaking,
inconsistent talk, impish behaviour, pointing out at others mistakes
but indulging in the same. adamant. passionate. persisting are
qualities of maleficent Rahu. When Rahu is auspicious. the person
is calm, hardwor1dng, good behaviour. doesn't get angry easily,
profoundness in speech, short in stature. tawny skin. sharp sight,
drunken like vision, walks with the head bent and always laughs
When Rahu is present in mesha, simha, dhanur rashi, the
person is adamant. arrogant, openly indulges in enmity, wor1
the end of everything. The per;on has an open mind and generous
in mesha rashi. The person is social kind, clean, organized
behaviour. status in society in simha rashi. He is cruel. violent.
womanizer, does not care about the society, selfish and can never
do something good to others in the dhanur rashi. When Rahu is
present in karka, kanya, makara and meena rashis, the person
indulges in fault finding. meaningless pride, ill thinking, secretively
maintain enmity. easily give in to enemies. aimless and a little
habtt of stealing things.
When Rahu is present in vrischika and vrishabha rashis, the
person has qualities like profoundness in speech, having something
in mind but doesn't exhibit those feelings. inability to maintain
proper finances. trusts less and easily gets into a brawl. In the
mithuna. tula and kumbha rashis, the person Is humorous. very
talkative, the habit of leaving anything and everything incomplete
and quite disorganized. When Rahu is present in rashis like karka.
kanya. vrlshchlka, makara and meena. per;ons tend to talk very
expressively and show many movements In the body. Such people
can do a very good role as a villain Inc lnemas or theater. They will
mostly have an adopted child.
KIIOW AOOUC Rdhu & Kt(U
Sri Yagneshwar Govind Gholap, a famous astrologer from
Nasik mentions the following predictions of Rahu in the tanubhava
in his book Bhaavaphalad hyaya. He says. if Rahu is in the lagna
sthana in mesha, vrishabha and karka rashis, the person is rid of
all sin. When the Rahu is present in the lagna sthana in other
rash is. the peo;on is afflicted by hatred of the king, is diseased
and worries. Rahu forces qualities like evilness in mind, frequently
lying, separated from family, lustful, afflicted by diseases in the
head and argumentative.
In the western thought of astrology, Rahu is considered very
important when he is present in the lagna sthana. It elevates a
person from a very low level to the highest level. The person has
a very attractive nature and has the ability to perform. The person
is famous and arrogant. He lives in extravagance and is defiant in
his behaviour. He has the least interest in education. He also fails
to obtain physical comforts for himself and does not have the
mind to make progress. If Rahu is in the lagna, the person i.s tall
and W Ketu Is In the lagna, the person is short.
My opinion-Sri Gholap considers Rahu to be ridding a peo;on
of sin when he Is present In the mesha. vrlshabha and kane a rash Is.
As 1 undeo;tand this is not correct in the case of mesha rashi. In
my experience, I have found that Rahu Is not considered auspicious
in mesha rash I. The other resultant effects mentioned by him are
quite relevant for women.
Western astrology has not considered the rashi factor.
However, the popular thought emphasizes that in the context of
rashi characteristics. resultant effect is either less or more. The
power of attraction in a person and ability to attract people
spontaneously towards them is an important factor. which we must
bear in mind. These people are popular because of their perverted
intelligence and hence people are attracted towards them naturally.
According to the resultant effects mentioned by Harsha!. these
people seem to be all right in general. All other resultant effects
come under the shubha rashi and shubha yoga. When Rahu is
present in the lagna sthana. the person is tall and this is an
important resultant effect that we must bear in mind.
Dhanasthana or Position of Wealth -these people are
generally poor, no financial stability, and too many situations of
expenditure. very less opportunity to obtain happiness from family
or family life, incidence of death due to accident in the family,
very few descendants in the mother's family, many hurdles in
receiving ancestral property and failing to return other's things.
Physical attributes -eyesight problem in old age due to chicken
pox and other reasons. incidences of paralysis, tuberculosis etc.
in the family. The shubha Rahu in this place bestows sudden profits
from liquids or becoming an adopted son of a very rich family.
When Rahu is present in the dhanasthana of mesha. simha
and dhanur rashis. the person has ambitions of setting up a big
business. he conducts transactions of several thousands of rupees.
but will have many problems in these situations and there is a
possibility of the development of sudden unfortunate conditions.
This has an effect on people also. These people would like to sell
their shares. take loan from banks and would like to do business.
which involves many people or would like to take a big loan and
start a business of their own. This business would go well for
sometime. but then would suddenly go into loss. It will not be
possible for them to make money. People belonging to the mithuna.
tula and kumbha rashls would acquire wealth by hurting people
around them. They also tend to expend very less weatth. People
belonging to the vrishabha. kar1
in the mar1
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According to Sri Gholap, Rahu in the Dhana Sthana is known
to be very talented and gifted. However. their talent and merit are
not expressed, as they are not rich enough. The person is hard.
does wrongs to other's, fights with family members and always
touring to various places.
In the opinion of western astrology, Rahu is supposed to
bring in wealth and luck. business works well in the markets. they
are qu~e cautious about maintaining their product value in the
market and are quite straightforward and generous in terms of
My opinion-The resultant effects mentioned by Sri Gholap
are very much connected with mesha, simha, dhanur and vrishchika
rash is. The resultant effects mentioned in western astrology pertain
to vrishabha, karka, kanya. makara, meena. mithuna, tula and
The Third Position -he Is the eldest In the family. Being the
eldest or In the absence or death of the elder brother. the entire
burden of the family falls on him. He has a lot of faith In his
abilities, he does not believe In saints and religious tours. He Is a
person who considers this materialistic world to be the
personification of the lord himseff. He reaches great heights in
life. He loses a brother or a sister in an accident. Despite all
difficukies and hardships in life, these kinds of people do not
approach astrologers to inquire about their future. They in fact
tend to dis like astrologers. Whether Rahu in this position is shubha
rashi or ashubha rashi. the person goes through many hardships
in his childhood and reaches great heights in his youth. When
Rahu is in the feminine rashi, the elder brother does not inflict
harm. He is very strong or powerful. but an introvert by nature.
He talks authoritative in his talk and behaviour. He is very calm,
thoughtful, analy2es the good and bad of every issue. very famous.
speaks the truth and goes ahead on the path of reform. He remains
very composed even in the worst of situations. extremely alert
and achieves his goal.
Sri Gholap mentions that when Rahu is in this position, the
person is famous. commands respect. destroys his enemies.
wealthy, lives a luxurious life and afflicts the brother.
According to the western thought. the person receives many
good resultant effects. but this statement does not seem to be
very clear. These people are highly intelligent but are quite restless.
In my opinion. the resultant effects mentioned by Sri Gholap
are quite meaningful. Western thought is not relevant to the topic
and hence cannot be considered in this context.
Sukha Sthana or Position of Comfort -these people tend to
work hard all their lives to make progress. but have a very bad
name. their intellect fails to co· operate with their actions towards
progress. On the other hand. they are very successful in suggesting
the best to others who are aspiring for progress. They face many
hardships, misery. worries. and several instances of disrepute.
disrespect and loss in business. lot of lOans. suspension or demotion
in career and luck if they stick on to a career or do business in
partnership. Their ancestral property will be taken away by others.
They suddenly lOse their parents. There is every possibility that
they will have an adopted child. They do not heed to any kind of
advice and try to prove themselves right. They have an excellent
conduct to others and will have hardships and disrepute in old
age and they will be poor. Any number of astrological resultant
effects told to them will result in an opposite situation.
1 t has been observed that these situations are not very high
in the first three generations. the details of which have been g lven
in the resuttant effects of curse or sharpaphal chapter. When Rahu
is In this position in the mlthu na. kanya and kumbha rash is. the
person earns a lot of wealth. but he tends to annoy several people
KtiOW AOOUC Rdhu & Kt(U
in this regard. Property that has been wrongly acquired from a
widow or taking away someone's position or fields in place of
small loans results in quick destruction. The resultant effects cannot
be seen during the person's life, but the horrifying results are
evident in the next generation. The person's in other rashis have
to suffer in poverty all their l~e.
The Rahu in this position, according to Sri Gholap, brings in
destruction of position. wealth etc. and will be unable to make
use of good friends. He has to tolerate several physical problems
for having being born into such a family. He aspires for comforts,
receives very less from progeny and tours to various countries.
The Rahu in this position. according to western thought
shows effects of qualities like womanizing and acquiring progeny
from other women. (The original books say -I have noticed the
dragon's head in the fourth position often seems to cause a man
to be the father of illegitimate children. )
In my opinion. these resultant effects are seen when Rahu
is in mithuna, kumbha and mesha rash is. In my experience. I
have seen such incidences. As I understand, these resultant effects
are not seen when Rahu is in such a position in other rash is. This
does not imply that these resultant effects are only seen when
Rahu is in the fourth position. These resultant effects are not
possible unless the shukra. Chandra and mangal are not defective.
1 have seen incidences in certain horoscopes wherein there has
been a yuti or pratiyog or combined situation of these three grahas.
When Rahu Is In this position, the marriage takes place early In
life and Is happy In marriage.
Putra sthana or Position of Progeny-when Rahu is in the
masculine rashl, the resultant effects are that the Incomplete
education. wrong path of education and childlessness. The child
not being able to survive. survival of the gl~ child. instances of
problems In reproductive systems In the family, Inclination for
passion; very intelligent. imaginative, extravagant. persistent.
talking baseless issues. eccentric imagination of love and desire.
blaming the wife for adultery and harassing her for no reason at
all, unable to realize one's welfare and a blind feeling that he or
she knows everything are the resultant effects of Rahu in this
position. If these resultant effects are seen in the feminine rashi
then the person becomes quite famous for having discovered
something. The person receives advantage of this fame all their
lives or the world accepts his discovery and his popularity very
easily. When Rahu is in this position in the masculine rash is. people
have very profound thinking. Their thoughts are invaluable. but
the world doesn't easily accept the importance of their thoughts.
The importance of his discovery is taken after his death and he
receives a lot of fame and applause. They act in total contrast to
their rather's popularity. When Rahu is found in the masculine
rashi, the person is very much a womanizer.
According to Sri Gholap, the Rahu in this position gives the
person lot of respect from various sectors. He Is successful In
religion. finance and desire. He Is honest, honoured everywhere,
blessed with progeny, has no enemies, receives very less comfort,
has no friends, has problems In his stomach and has hallucinations.
The Rahu In this position according to western thought has
no clear Incidences. They have given a lot or Importance to Rahu
in this position, but have mentioned that the person receives profits
from businesses like joint stock companies or businesses of the
In my opinion, the Rahu in this position bestowing respect
everywhere for the person and hence having no enemies are
resultant effects found in feminine rashis. Resultant effects like
receiving less comfort and following hallucinations come under
the masculine rash is. The resultant effects of Rahu in this position
have not been rightly explained. The resultant effects mentioned
are those that have been combined in the filth and eleventh position
KtiOW AOOUC Rdhu & Kt(U
in the horoscopes. Let us discuss them in detail in the eleventh
Shatrusthana or Pos~ion of Enemy· The Rahu in this position
brings in good and special resultant effects. When Rahu is in this
position in the mithuna, tula, kanya rashis. the person is more
inclined towards renouncement or sanyas. When this situation
exists in the kumbha rashi, the person is very fortunate or lucky.
In this case, the person spends his childhood in this uncle~ house
or aunt's house. The person is afflicted by spirits, has problems in
the palate. mental problems. hysteria or fits. leprosy, poisoning
from nails etc. He may have a habit of stealing. These are resultant
effects of Rahu in the ashubha rashi.
According to Gholap, the Rahu in this position has resultant
effects like the person being very strong, knowledge of arts. ability
to destroy enemies, has no worry in this world. wealthy, pain in
the waist. tends to have sex in the disho nou rable way and is
Rahu in this posttion according to western thought does not
bestow good resultant effects. He has an employment of very low
status and he works as an assistant to someone. This Rahu does
not do any good to those in army or on ships.
I feel that the resultant effects mentioned by Sri Gholap
belong to those under the feminine rashis. Resultant effects like
problems in the waist etc. are seen in those born in masculine
rash Is. The western thought has called Rahu in this position to be
unfavourable or ashubha and hence have imagined of ashubha
resultant effects. It Is likely that they have not taken resultant
effects found in reality into consideration before confirming them.
Seventh Posttion-The Rahu in this position in the mithuna,
tu Ia and kanya rash is have shown that the person doesn't get
married or have been separated for no reasons at all. 1 f the Rahu
in this position is found to be in the feminine rash is. there is a lot
of love between the husband and wife. They tend to womanize.
try and assault women from high society. affairs with widows.
abortion. indulge in infanticide. very less comfort from the legal
wife and lose wealth because of womanizing. We also notice
resultant effects of livelihood in these s~uations.
Loss in business.
face charges in career, the high and low situations in life. worries
about wealth, disrepute. humiliation. living in others house for
food and shelter. bad habits. low intentions. harassment of wife
are also some resultant effects which we can see. The wife of
such a person will be very decent and faithful.
According to Sri Gholap. when Rahu is in the seventh pos~ion.
the person lives with evil people and harasses good people. He
has unhappy life due to women. his sons. and wealth and close
friends. He tends to hate women. tries to afflict women. or
associates himself with angry women. diseased women. or an
The Rahu in this position according to western astrology
have not mentioned any special resultant effects. They have just
said that the person will be very short. Let us discuss later as to
why they have not given any resultant effects of Rahu In this
In my understanding. the resultant effects mentioned by
Gholap of Rahu in this position belong to those born in the
masculine rashis. Let us discuss the western opinion further in
Mrityusthana or Position of Death-the Rahu in this position
bestows good resultant effects. The resultant effects in mithuna.
kanya. tula and kumbha rashis are specially known to be very
good. These people secretively receive lot of dravya or benefits
from liquids. If Rahu of this position is seen in masculine rashis.
money earned from corruption does not stay or does not give the
KtiOW AOOUC Rdhu & Kt(U
necessary benefits. Rahu bestows sthree dhana or wealth of women
in the feminine rashis. When Rahu in this position in any of the
twelve rash is. it destroys all the received ancestral property in the
person's old age. The person moves towards race, lottery. gambling,
unearthing hidden treasures etc. Rahu graha shows effect of
immediate death. The powerful Rahu in this pos~ion gives the
person a high state from the age of 26 to 36. Rahu in the ashubha
rashi in association with ashubha, the person goes through
hardships between age of 50 and 65.
The Rahu in this position according to Sri Gholap states that
the woman doesn't receive comforts from a son, she faces
disrepute. is uneducated. anal problems, problems in love. torture
of enemies. problems in the reproductive organs etc. When Rahu
in the eighth position. in the mithuna rashi, the person receives
special resultant effects, where he is extremely powerful and
acquires fame from all sides of the world.
According to the western thought, the Rahu bestows wealth
through a death certificate. receives shtree dhana or weatth of
woman. However. they have lot of problems later because these
benefits are only temporary. This place is supposed to be very
weak and is less important. but if Rahu is in the higher position.
then there is every reason to consider them.
In my opinion. the resultant effects mentioned by Sri Gholap
are quite special and they can only be proved by experience. One
must try and confirm western astrology too by experience and
realization. In my experience and understanding. I have realized
that many people have progressed In IWe with education when
Rahu has been In this posttlon In their horoscopes.
Dharma sthana or Position of Religion-when Rahu Is In this
position. people go on abroad. Despite the fact that they do not
believe In God. they still marry a person who has faith In God and
religion. They fall In love with a woman belonging to a lower caste
and even marry them. They have an excellent moral conduct and
are extremely lucky. They have excellent will power to achieve
their desires. With Rahu being in this position. one must only
prove by experience whether the person has no progeny at all or
very less progeny in life. When Rahu of this position is present in
feminine rashis, the person is either the eldest in the family or the
youngest or is the only son in the family, educating people, doing
something useful for society. very intelligent and scholarly abilities
are resu~ant effects of Rahu being in this position. We must also
keep in mind the fact that person under the influence of Rahu
being in this position dream to fly like a bird.
According to Sri Gholap, the influence of Rahu being in this
position has resultant effects on people like not believing in religion,
touring several countries. receives very less comfort, always down
with several physical problems. very less relatives and is struck
with poverty. But, in rashis from mesha to simha. the resultant
effects of Rahu in this position are quite good.
With regard to western thought. when Rahu in this position,
the person invests money abroad to earn money but he often fails
and loses the cap~al investment. On the other hand, if the money
is invested within the country, he makes good profit.
In my opinion, the resu~ant effects mentioned by Sri Gholap,
fall under the ashu bha rash is. He has confirmed that the resultant
effects for the last five rashis are good and favourable, but the
favourable resultant effects for mesha and mithuna do not match.
The western thought seems to be quite Impressive and hence we
need to confirm them by experience.
Karma Sthana or Position of Action-the resultant effects of
Rahu In this position have shown that the person goes through a
lot of hardship during his childhood and then makes progress in
his later life. This Is the fundamental directive ol Rahu Influence.
These people are generally those who serve the society, they are
KIIOW AOOUC Rdhu & Kt(U
friendly, they possess the quality of meditating, firm on their opinion
and are the kind who prefer to have a business of their own. The
Rahu in other rashis is weak and hence makes the person weak, a
police. labourer, etc. Rahu oft his pos~ion in the simha and dhanur
rash is. shows the effect of renouncing the world in the latter part
of the l~e. In the feminine rashi, the financial position of the person
will not be good enough: they have progeny, acquisition of wealth
only in the latter part of their life. They are persistent, and quite
adamant on their opinion but have a very clean conduct in life. If
these people are given a job in the courts. they will receive a lot of
When the Rahu of this position is seen in ashubha rashis,
people will generally be quite argumentative, angry and one can
never predict their actions or feelings. They are gossipmongers of
the first ordef. When they begin to gossip, the listener is influenced
by their talk and tend to believe in whatever they say. They speak
in such a tone, that one would believe it. but their information will
have no value, as it will never be true. These people are very
useful in business. as they would not Invest even a penny for the
same. When Rahu of this position is seen in shubha rashis, Rahu
bestows fame and respect In society and these people are honest
and sincere in their life.
According to Sri Gholap, the Rahu In the tenth position shows
hatred by the Governmental authority, hence there is loss of
property, they are sinners and fight a lot and if they are a little
courageous they fight wars. They will never receive any comfort
or support from the father. They conquer enemies, but are afflicted
by diseases. They receive a lot of comfort from family life.
According to the western astrology, the Rahu in the tenth
position is known to be giving excellent resuttant effects. The person
is famous all his life: he receives respect and admiration all his
life. He makes excellent progress all his life.
In my opinion Sri Gholap has referred hatred by the authority
and this falls under the shubha rash is. the remaining resultant
effects mentioned by him fall under the ashubha rashis. The
resu~ant effects mentioned in the western thought fall under the
Labha sthana or Position of Benefit-the Rahu in this position
is known to be extremely powerful and the person acquires wealth
from various angles. They are highly ambitious. have excellent
imaginative power and have excellent aspirations in life. If Rahu is
in the papa rashi orr as his of sin, he is weak and people under the
influence of this Rahu tend to earn money through the wrong
way. This is begets bad results for the children. Rahu in this position
in the feminine rash is gives excellent friends and people gain from
such friends in their l~e. These people also have the know ledge of
astrology and other mantras. They have very high hopes, ambitions
and aspirations in life. They are quite famous in this world and
receive comforts from progeny and wealth. They have good
relatives too. When this Rahu is present in ashubha rash is. people
don't receive any help from anyone and they have to cross a
number of hurdles before receiving benefits in life. Friends are of
evil nature and they tend to lose because of them.
According to Sri Gholap. the Rahu in this position gives lot of
fame. good health. good name in kingdom affairs. wealth. good
qualities etc. They receive a lot of comfort from kings and animals.
They receive a lot of jewellery and are able to realize all their
desires. Rahu In the third, sixth and eleventh positions rids people
of evil situations.
According to the western thought, Rahu In this position
bestows superiority to the person. This Rahu is especially beneficial
to people whose business Is dependent on others and is fortunate
in all fields except race. lottery, gambling etc.
KIIOW AOOUC Rdhu & Kt(U
All favourable resultant effects mentioned by Sri Gholap and
the western thought of astrology in my opinion actually fall under
the feminine rashis.
Vyaya sthana or Position of Expending· one must think a
lot before confirming any resultant effect of Rahu in this position.
The person under the influence of Rahu in this position is miserly,
has many loans. afflicted by enemies and has a bad reputation. If
Rahu in this position is in shubha rash is. the person doesn't turn
away from his religion and is bound to his culture. People under
the influence of this rashi spend their money in getting orphan
girls married, but do not really receive the benefits of it. When
Rahu in this position is in tile ashubha rashis, the person is burdened
with loans and is extremely miserly.
With Rahu in this position, Sri Gholap is of the opinion that
people conquer enemies with the help and support of good people.
They live in a very affluent country; with the influence of the king
or heads of state they receive a lot of fame. These people are
known to have problems In their eyes and legs. They have long
feet and are very friendly In nature.
n the concept of western astrology with Rahu in this position
begets profits from public departments. People under the influence
of this Rahu benefit from such Institutions. make a lot of progress
in philosophy. This Rahu is very helpful in evolvement of the soul.
Let us look at the significant resultant effect of the western thought
in astrology· I have met with the horoscopes of three illegitimate
children each with the Dragon's head in the twelfth position but
there the lack of full Birth data. I do not know what happened to
them or whether they were cared for (as so many such fortunately
are) by suitable institutions. But I know of a case of a single
woman who has had several children and one of those children
she surrendered to a Home and I believe two previous children
had similarly been provided for. That mother had a Rahu in the
twelfth house, but the child that I know of, and who was
surrendered to a catholic home, was a very fine boy with the
dragon's head in the fourth position.
In my opinion. the resultant effects mentioned by Sri Gholap
belong to the feminine rashis. These are quite special and hence
it is important that we have an experience of them. The western
astrological method has provided resultant effects well in
accordance with the position of the Rahu. They have also
mentioned about an illegitimate child. But. it is not right to mention
the presence of an illegitimate child with only the Rahu being in
this position and association. In my opinion a person is an
illegitimate child if he has the following derivations-a papa graham
or graham of sin in the fourth position, mangal in association with
the lord of the fourth position, shukra and mangallooking toward
Chandra and the unfavourable conditions because of the association
of shani and Rahu. If such a situation prevails in the horoscope of
a person, the person must be an illegitimate child and there is
nothing wrong. if the mother is considered to be a prostitute. In
the horoscopes of children of devadasi, prostitute and others, the
Rahu present in the tweHth position is not harmful because it is
their profession. It is not correct to mention this resultant effect
to them. A man and woman have sexual intercourse, this is known
to be very natural. and hence this i.s not considered wrong in this
If these situations are accepted and are enforced as law,
the law of astrology does not have anything to say. When an issue
receives legal acceptance of a society, state or country, it does not
fall under the purview of astrological derivations and hence we
have to exclude them while predicting the future.
Adi Shankaracharya, N C Kelkar. novelist H N Apte, Maharani
VIctoria, Chatrapatl Shaahu of Kolhapur, Barrister Vinayaraava
Sawarkar, Lord Sinha had Rahu in the vyaya sthana of their
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horoscope. Could anyone think of the above situation in any of
the above people's lives?
This astrologer also writes about Rahu in the fourth place •
I have several maps of illegitimate children having Dragon's tail in
the tenth position and think it is rather a common attribute with
them. However. Rahu is also seen in the fourth position in the
horoscopes of quite eminent people. Can we consider them to
illegitimate children? We will make mi.stakes like this when we see
the horoscope in just one perspective.
This action might not be possible to undo. Are you sure you want to continue?